WHilst my Adversaries were content to whisper up and down their grave, but empty, censures of me, a­mongst confiding, and credulous­ly zealous devotes (their proper Auditory) or, at most, amongst unlearned men, whose busie com­merce, though it direct them now and then to a large and indulgent Casuist, yet doth it afford them litle leasure to consult with true Divinity; I contented my self like­wise to leave them to the applause of such admirers, looking upon it as lost time to prepare any Apo­logy. But their confidence be­ing now rais'd to that height as to presume to pour their Calum­nies [Page] into your ears whom God hath blest with a judgment sin­gularly capable to discern truth, and an authority fit to bear sway amongst prudent persons; I can no longer decline the task, but humbly offer what I conceive may suffice to justifie me in your candid thoughts. If this short discourse serve to dispel the mist which hath lately been cast before your eyes, I shall rejoyce for both our sakes; if otherwise, for my own; hoping your charity will make me see my failings, and acknowledg them:

In the first place, my Doctrine is accused of Heresie, nor is my person more favorably treated; but we have heard of old, that it were impossible in the world to be innocent, if it were all one to be accused and to be guilty; That nature hath furnished us with an eare for the defendant, as well as plaintif. This Justice then I beg of such as are competent judges in so great a cause; for, in truth, it belongeth to the supremest courts [Page] of Theologie to censure dogma­tical Tenets; which office not­withstanding, now-a-daies, the most ignorant amongst us are the most ready to usurp.

To this Calumny then I answer, That if any Doctrine of mine be found to contradict any authori­ty constantly acknowledg'd for infallible in the Catholick Church, I am ready to disown, and re­nounce it; If this profession ren­der not a man Catholick, or Or­thodox, I should be glad to learn what doth. To speak more plain­ly, if we regard the testimonies of Holy Scriptures, or consent of Fathers, unless I abound there­with more then my opposers; if perusing the decrees of Councells, and Popes, we find therin any thing expresly repugnant to what I have taught; Lastly, if, in any one point, I have thwarted the universal Practice of the Church, let me be esteem'd to have lost the cause. But withall let me beg this favour, that where the clear Text condemns me not, the gloss of [Page] privat Expositors may not pro­nounce me guilty. I know no reason why any Divine should forfeit the right his degree and quality gives him of interpretati­on, because others of the same Profession dissent from him.

Secondly, The Practice of the Church is urged against me, and that with lowder noise, and great­er confidence of victory. But let them reflect, how many such Eclesiastical Practices have been layd aside, and obliterated. Who now a daies administers the Eu­charist in Baptism to Infants? What is become of the three im­mersions? Where shall we see those so much anciently reve­renc'd solemnities during the whole Octaves of Easter and Pentecost? Is the sacred Host now received into our hands? Is it brought home; or carried about us in our travails? Are both the kinds or species given to the Laity in publick Festivities? Of all the Penitential Canons what elss re­maines but a faint shadow? Pray­er [Page] for the Saints departed is long since lay'd aside. The decrees of the Apostolical Synod concerning blood and suffocated meats are no where observed. What alte­rations may we not find in the election of Prelates, and Ecclesi­astical Courts? Finally, in our Fasts and Vigils? Did they throughly weigh all this, they would not so violently presume, and confidently proclaim the Pra­ctise of the Church to be an ar­gument of Faith: They would perceive that these Practises are mutable, and consequently can yeeld no firme foundation of Do­ctrine.

But what is this to my particu­lar case, who oppose, or controul no one modern Ecclesiastical Practise; for we are not to think whatever is generally done by all Christians must therefore imme­diatly become an Ecclesiasticall custome, no more then we are to conclude that an opinion, or truth, assented to by all individual Ca­tholiks must needs become an [Page] Article of their Faith; For so the earth's standing still, and e­ven Columbus his discovery of the new world might claim a place in their Creed. Such cu­stomes then alone are to be stiled Ecclesiastical as are grounded on Ecclesiastical constitutions, on the Canon Lawes, on the Rituals, or Ceremonials used by the whole Church, not on the Zeal, or fer­vor of the multitude: But of any of these we hear no mention. The very name of Practise im­ports Custome and prescription, and custome has the force of a law. But none that I know of, forgets himself so farr as to affirm that the Practice, whose denyal he obtrudes on me, induceth a necessity upon any one of putting it in execution. To conclude, they asperse not only mee, but the Church her self, which pro­fesseth these concessions to be Priviledges, that is, grants contrary to the general Rule or Custome. Our supream Pastors call them Graces, or Indulgences [Page] which my opposers either pro­claim for customes, and Practises, or else speak nothing to the purpose. Thus whilst they seek to calum­niate me, they unawars attaque the Church, esteeming nothing so sacred as the satisfaction of their precipitate passions.

Thirdly, Those, who are not altogether so fierce against me, will have my Doctrine not indeed Heretical, but yet neerly ally'd to Heresie: I conjure these men to tell me what it is to be near to Heresie, and not to blast my re­putation with specious, but in­significant censures. For, Truths and falshoods are indivisible, and not, like quantity, more or less ap­proaching. Yea the sublimest Truths (if not all) are on each side closely confind with falsities. The mystery of the Sacred Trinity hath; on this, the precipice of the Tritheit, on that, of the Sabellian Heresie: you no sooner step out of the Orthodox limits of the In­carnation, but you are plunged in the prophane blasphemies of [Page] Eutiches or Nestorius; Besides if to be of Faith signifies to be re­veal'd, to be almost of Faith will signifie to be almost reveal'd, and to be near Heresie will import the contrary truth to have nar­rowly escaped Revelation, which for my part let him understand that can, I shall clear my self when I comprehend their accu­sation.

A fourth Engin, wherewith they labour to possess and preju­dice weak capacities, is, that Phi­losophical controversies admit what latitude of liberty you please, but Theological ones not so. I cannot sufficiently admire their forgetfulness: Was there ever Di­vine whose very Profession inga­ged him not in disputes of Divini­ty? Is there an university in the world wherein such questions are not treated? What else doe School-men propose to themseves but the discussing, and clearing against Infidels and Hereticks, the mysteries of our Faith by Princi­ples of Nature, and Philosophy, [Page] and the illustrating that obscurity which overshadows them, by the light and conformity of Reason, to the unspeakable confort of the Faithful? How then comes that to be unlawful for me which in all others is not only allow'd, but highly commended?

It were well (say they) pro­vided you containd your self within the bounds of opinions generally receiv'd, and presum'd not to transgresse the dictates of more ancient School-men. I am at a loss again, do they conceive the Dictates of their so much magnifi'd Masters in Divinity in­fallible? If they are not, for as much as yet appeares, error may happen to be on both sides, since though truth can be but one, the mistakes of such as seek it may be manifold. But according to this Principle, though both sides go astray, yet must no charitable hand hang out a lanthorn to en­lighten so noble a portion of the Church as is the School. Surely Molina had other thoughts when [Page] [...] [Page] [...] [Page] he glori'd in the first discovery of Scientia media, or Gods condi­tional foresight of our actions, boasting that St. Augustin, and all the rest of the ancient Fathers were ignorant thereof; which bold fancy of his, how eagerly it hath been since embrac'd (not­withstanding the brand of Heresie stigmatized thereon by the Fa­thers of St. Dominick) the yet fresh, and uncomposed tumults of the School suffer us not to for­get.

But they will have us at least to confess, that where ever the whole Authority of the School is engag'd in any one Opinion, it must of necessity be true and be­yond all opposition. The same discourse returns again upon them. That Authority is either fallible, or infallible; if fallible, then can­not any multitude of Patrons whatsoever secure it from lyable­ness to error, and it will appear impiety to deny the Church a means of clearing her sight therein? If it be pretended infallible, I ask [Page] whence are we assur'd thereof? If by any other authority than their own; let us beg the favour to see it produc'd; if by their own only, we shall then submit when they shall have extricated themselves out of the maze, or circle, in which they dance. But, to proceed; by what means can we imagin this [...] multi­tude on a suddain immur'd with the prerogative of [...] certitude? Philosophers, besides that of Faith, acknowledg no other then such as springs from Demonstration; of which kind it hath not been my fortune to encounter any; when they offer at it, I shall most wil­lingly listen. It is a received Max­im, that a Doctors Authority reaches no further than the force of the reason he brings, can carry it. If this be verify'd of each particular, how come they to de­serve more collectively? Look upon their own assertions, do they not define that the Judgment of three grave Divines in any o­pinion begets a probability? Yet [Page] if I have any reason left me, three compar'd to many thousands no­thing prejudice the universality of the contrary part; Nay, many of them have thought and main­tain'd that the Judgment even of one, who hath throughly look'd into a difficult point, may be suf­ficient to establish a probability against the opposit multitude. What then have I or any other of­fended, if, after mature inspection, we have preferr'd the substance of reason before the shadow of popularity? Adde to this, the very boast of universal consent of Doctors is altogether vain; who hath examined the hundreth part of them? who can dive into the sentiments of such as have not written, whose number notwith­standing and authority is far grea­ter then theirs who covet to ap­pear in print? So that, if you scan the expression, under the notion of all Doctors, you will find to be understood a few only, who bear sway in the Universities; a handful, God knows, out of a plentiful Harvest.

[Page] They rest not yet satisfy'd, but accuse me at least of Indiscretion, that, in a Kingdome averse, and se­parated from the Communion of the Cath. Church, I have printed a book or two, from which they conceive Hereticks may take occa­sion to reproach us with intestine dissentions in Religion. Though I am not one who challenge the reputation of Prudent, or go a­bout to cleer my self wholly from all lyableness to the opposit imbe­cillity; yet in in this place I see no ground for their crimination: do they not daily hear the Heterodox party exprobrating the wars which in Catholick Countries are wag'd upon the subject of Efficacious Grace, and Jansenisme? whatso­ever falls once under the press, it little imports whether it first see light here, or in any adjacent Catholick Country: Take for proofs the French Provincial Let­ters; not only vulgarly known, but render'd also into our vulgar tongue; and truly if I mistake not, the publishing such truths [Page] is more expedient here then in any part of the world; nothing be­ing more importantly conducible to the reduction of our separatists, then the discarding superfluous controversies, and contesting with them only necessary Doctrines; without engaging for the uncertain and wavering opinions of Doctors as for the Faith deliver'd us by Christ and his Apostles. We find by experience, that great Wits, which over-rule the weaker capacities, if an assent be crudely requir'd from them upon the ac­compt of sole Authority and command; without reason, either for the truth of the thing it self, or at least for the necessity of believing it, they reject it with scorn, and conceive thence an ex­tream aversion: To these the milk of reason, that is, the con­formity of Faith with inferiour Sciences, must, as much as is pos­sible, be prepar'd; which task hath hitherto been the aim of all my endeavours. We may observe every day that disputes undertaken [Page] without these grounds, are doubtful; and either depend upon the acute­ness, and dexterity of the manager, or perhaps on pure chance; and most commonly conclude in wordish and endless perplexities. All which I would not have so understood as though I confess'd my writings had found no acceptance or ap­probation in Catholick Countries, for even thence I have receiv'd not a few congratulations. In fine, what needs there more to justifie my printing here, then barely to say, I must perforce do it where I live and find supplies sufficient for such expences as are necessa­ry.

They have a quarrel likewise with the time of my writing, in affirming, that, in this unhappy conjuncture when we are already perplext with several dissensions, new ones ought, by no means, to be set on foot. I should take this reprehension in very good part, if they went about to compose those other disorders; but from the time that an attempt was made [Page] in Wisbich Castle to usurp autho­rity over the Clergy, they have never ceas'd to contrive and pra­ctise against the known rights of our Church, nor can any sight how quicksoever foresee the end of those commotions: so that these truths were now, or never to be advanced.

When all these arguments are spent in vain, at last, they cry out, that all Hereticks took the very same method I do, in propagat­ing their pestilent errors; but they do not particularise in what precisely this method consists, and how farr it differs from the pra­ctise of Catholick Divines; whence 'tis most impertinent to conclude that what both Catholiks, and He­ticks indifferently do, should be ill because Hereticks do it. But besides, in my case, it is absolute­ly false. What Heretick ever be­fore he began to innovate, put forth a body, or course of Phi­losophy and Divinity, thereby to circumscribe himself within cer­taind limits, and at once to de­clare his sence concerning all [Page] points of Faith? This is a quite different method from that of He­reticks; they go not thus to work, but fasten first upon some particu­lar Article, and thence, by de­grees, are driven, by the inevitable necessity of a bad cause, to main­taind that with the violation of others. Besides, Hereticks crafti­ly pick out what the unlearned and ignorant are apt to applaud, they pursue the easiest things, making conventicles their Schools, women and Laymen their Judges, which Character whether it be more appliable to my adversaries, or me, let those judge who are best acquainted with our proceedings.

Thus much, Honoured Sir, I could not but take the liberty to say in my own behalf: Nature, and Equity requiring, that every one be presum'd good, till he be prov'd otherwise. Let my opposers then either demonstrate this my Apo­logie insufficient, or from hence­forth cease to vent their calumnies amongst men of so great prudence and Authority.